On the flights of imagination of Uddalaka
Uddalaka
The objectless consciousness is vast and wide. It is also as small like an atom. Vasanas cannot overwhelm and grip That.
The senses are inconscient. They are the reflections of the intellect and ego of mind. Vasanas are (really) nothing. They are like a demon trying to cause fear /dread (in mind)
Whatever it (the mind) does, think and expereince in plenty, it recalls and expereinces inside it. But I am untouched by it.
I have no concern whether this body accepts or rejects the mutable world which is built by itself. It does not touch me.
Consciousness has neither death nor birth. It is immament in all. Then by what does a person die and why?
Consciousness has no purpose with life (only living). It is the life of all selves. Then what does it gain from life?
'This is living, this is dying' - all such are mere fabrications and wrong imaginations of the mind. Self is pure.
Whatever occurd or is gained due to the sense of 'I' is subject to phases of existence and non existence. Self is free from ego. How can then such existence and nonexistence arise?
'I' ness is a wasteful delusion similar to a mirage. All matter is dull and inconscient. Then why should one feel ego about it?
Body is full of blood and flesh. Mind gets annihilated by (proper) inquiry. Sense mind and such are stupid. Where is the scope for ego?
Senses are engaged with themselves. Matter is occupied with itself. Where is this feeling of ego?
Qualities work for themselves. Nature abides in itself. Pure existence reposes in it self. Then where is this 'I' ness?
The Transcendent is immanent in all, in all bodies. It is all of Time. The Absolute, Paramatma abides in Consciousness - self.
Then what is form? Whose is it? who made that? What is 'I' ness? What can I accept and what can I reject and why?
-16 . When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? When 'I' ness is unreal, there can be no feeling of duality.
Thus whatever exists, all of it is Brahman. I am That. Why am I wastefully grieving?
When all is That pure and immanent One, where from did this ego arise?
There is no Matter. There is only Self. At no time can there be relationship between Matter and Truth.
Mind swaggers with mind. Senses swagger with themselves. Body is not smeared with consciousness. Then who is related to whom and how and why?
There is no relationship between the various darts made out of stone. Similarly there is no relationship between body, mind and senses, even though they are at one place.
In vain occurs this great delusion of 'I-ness' out of unreality. This world exists because of perversities like 'this is mine, this is his'.
This ingenuous irony of ego arises out of falsehood. When Truth is perceieved, this ego sense dissolves like snow by heat.
There is nothing other than Self. All is Brahman. That is philosophy. And so I contemplate as such.
The delusion of ego is like the illusory colour of sky. I feel that it should be wiped out of memory so that it does not arise again.
Rooting out this illusion of ego for ever, I shall abide in the Self peacefully.
-28 . This ego yields hordes of calamities, increases sins and sorrows. When this thick cloud of ego spreads in the heart-space, creepers of vices and errors blossom in the tree of body.
-30 . Death at the end of life and life after death -difficult indeed is the harassment of sorrow with all its pullings between having and not having. It burns away people with feelings and expectations like 'I have this, I will get this'. It never subsides like the burning heat of sun.
'I have this, I do not have this' - such thoughts lead one to ego. It is like the rain filled clouds running from lakes towards hills.
When ego declines, the tree of 'samsara' gets dried up. Never again the sap rises up to feed it. On stony soil, plants will not sprout.
The serpent of desire, will flee away from the body which is its resting place, when the Garuda of inquiry into Self approaches.
This universe arises out of unreality /falsehood. Out of that arises the sense of reality of illusion. When this fact is realized where is the problem of I and you.
This world arises without any perceivable reason. How can one say that it exists when its birth is without a cause.?
Since infinite time this body was like a pot in mud. Now it will remain the same in future.
Water is always still in the beginning and through to the end. In the middle, it loses its calm and becomes a wave for a while. Even so, it is water alone.
This body vibrates for a little while and moves towards destruction. One who believes in this little ripple is a fool with depraved intelligence.
All things never existed earlier nor will endure later. Why believe such death- bound things which quiver for a little while?
Mind is a body (subtle body) of consciousness. It is transcendent before and after it was born. Why then should it be different in between?
-43 . Form is transitory like in dreams, in perplexed perceptions, like in the swinging of boats, like in transcient lusty cohabitations and like in the visions of diseased eyes. The joy in these excitements is highly transient. Form develops and declines in great haste in these circumstances and conditions. Similar is the transcience in these feelings about you and I.
-45 . Similar are the hapinesses and sorrows created by you. Similar are the unions and separations. They hurt you with their delusory attachments. O Fickle mind, there is no fault of yours in this. You appear to be real to me even though you are nonexistent due to my constant perceptions as such. What you are doing, I think that I am doing that.
-48 . When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State). Then all vasanas of pleasure decline and get decimated like flower boughs during autumn, when they fall off. Thinking will cease with the perception guided by Self. Mind gets liberated from all diseases of attachments and becomes healthy.
Mind -stuff becomes pure by throwing itself into the fire called Paramatma. It loses its instruments of external movements. Forever thus, it becomes pure.
Mind wins like a warrior by casting away its interest in objects and senses and by perceiving itself as separate from body and accepting its own annihilation.
-53 . Mind is the enemy of body and body is the enemy of mind. If one dies, the other perishes because of the support and supported relationship. Attachment and hatred are mutually enemies. By their uprooting and destruction to the roots there will be perfect happiness. To think that even if one of them remains, there can be happiness is to imagine that a lady wandering in the sky will swallow the entire earth.
-55 . Wherever these two, mind and body, are together, there will be endless sequence of calamities. When these two of opposite natures mate, it is like jumping into fire.
-57 . Mind fabricates by its resolve, like a child who imagines a demon; It nourishes the body. And body beset by sorrows, tries to hurt the mind from which it is born. If a villianous desparado of a son tires to kill his father, there is no surprise.
By nature there is neither a friend nor an enemy. One who causes grief is called an enemy.
-60 . Experiencing all sorrows, body desires to annihilate mind. On the other hand, in a trice mind makes the body a symbol of its sorrows. When such opposing elements mingle in a being, where is happiness for him?
When mind declines, body will cease to be a vessel of sorrows. And so body always tries to kill mind or work for its destruction.
An unintelligent mind will cause calamities and a body, whether deceased or not, will be a stable for those calamities.
These stupid mind and body increase mutually like a cloud and a tank.
These two are together as one in their sorrows. They act together in the world. They are like fire and water.
When mind declines or gets annihilated, body declines to its roots. When mind thrives, body also thrives like a tree with its branches and leaves.
When mind dies, body also becomes free of vasanas and declines But when body declines, mind does not (or need not).
I shall wander about in joy by cutting asunder the tree of mental resolves and willings and creepers of desires in the forest of mind. I shall be tasting the spiritual ether.
A declining mind will not retain its qualities of mind. The vasanas will get quietened like clouds at the end of rainy season.
This body, consisting of elements like flesh, blood, marrow and such, is my enemy. It drops off when my mind is destroyed.
I have nothing to do with those pleasures that my body desires. What purpose or use are those little joys for me?
'I am not this body' - hear why I say this. Even with all those limbs intact why not a corpse gallop?
And so, I am beyond this body. I am eternal. I shine with never declining light, with such luminosity I am the very sun in the sky.
I am not an ignorant person. I have no sorrow. I have no calamities. Whether this body is or is not, I remain without any anguish or fever.
-76 . Where there is Self, there can be no mind, no senses, no vasanas. Commoners can not live by the side of kings. I have attained the Supreme State. I am the Absolute. I am victorious. I am Nirvana. I have no aspects or parts. I have no desires and aspirations. I have no relationship with mind and body.
I get only good from these separated mind and body. They are with me for my play.
-80 . Purity, strong self - existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity-all these are my friends.
Always everything arises from me. All these are destroyed in me due to declining desires and joys and sorrows.
With all attachments gone, with no mind (of mine), with all willings destroyed, I abide in the cool state of my Self. I am like a small cloud in the autumn sky.
